II Kings 3:13 · Bible study
2 Kings 3:13 Commentary: Elisha’s Rebuke and the King’s Confession
Hebrew · 9 what the commentators say
Meaning in one sentence
Why Elisha tells the king of Israel to consult his father's prophets and the king's response acknowledging Yahweh.
Research Summary
- Meaning: Elisha rebukes King Jehoram for his idolatry by telling him to consult false prophets; the king humbly acknowledges Yahweh’s control over the crisis.
- Key words: “What have I to do with you?” (Hebrew idiom of rejection), “prophets of your father/mother” (Baal prophets), “Nay” (strong negative).
- Main debate: Whether the king’s response is genuine repentance or merely fear; most commentators see it as a reluctant but real turning toward God.
- Theological theme: God uses crisis to expose half-hearted faith and draw people to Himself, even when their motives are mixed.
- Best use: A sermon on sincerity in faith, the danger of compromise, and the mercy that meets us when we finally call on God.
Translation Comparison
BSB Berean Standard Bible 2020
Elisha, however, said to the king of Israel, “What have we to do with each other? Go to the prophets of your father and of your mother!” “No,” replied the king of Israel, “for it is the LORD who has summoned these three kings to deliver them into the hand of Moab.”
WEB World English Bible 2000
Elisha said to the king of Israel, “What have I to do with you? Go to the prophets of your father, and to the prophets of your mother.” The king of Israel said to him, “No, for Yahweh has called these three kings together to deliver them into the hand of Moab.”
KJV King James Version 1769
And Elisha said unto the king of Israel, What have I to do with thee? get thee to the prophets of thy father, and to the prophets of thy mother. And the king of Israel said unto him, Nay: for the Lord hath called these three kings together, to deliver them into the hand of Moab.
ASV American Standard Version 1901
And Elisha said unto the king of Israel, What have I to do with thee? get thee to the prophets of thy father, and to the prophets of thy mother. And the king of Israel said unto him, Nay; for Jehovah hath called these three kings together to deliver them into the hand of Moab.
YLT Young's Literal Translation 1898
And Elisha saith unto the king of Israel, `What--to me and to thee? go unto the prophets of thy father, and unto the prophets of thy mother;' and the king of Israel saith to him, `Nay, for Jehovah hath called for these three kings to give them into the hand of Moab.'
Darby Darby Bible 1890
And Elisha said to the king of Israel, What have I to do with thee? go to the prophets of thy father and to the prophets of thy mother. And the king of Israel said to him, Not so, for Jehovah has called these three kings to give them into the hand of Moab.
Douay-Rheims Douay-Rheims Bible 1899
And Eliseus said to the king of Israel: What have I to do with thee? go to the prophets of thy father, and thy mother. And the king of Israel said to him: Why hath the Lord gathered together these three kings, to deliver them into the hands of Moab?
Translations in other languages (10 available)
Entonces Eliseo dijo al rey de Israel: ¿ Qué tengo yo contigo? Ve á los profetas de tu padre, y á los profetas de tu madre. Y el rey de Israel le respondió: No: porque ha juntado Jehová estos tres reyes para entregarlos en manos de los Moabitas.
Então Eliseu disse ao rei de Israel: Que tenho eu contigo? Vai aos profetas de teu pai, e aos profetas de tua mãe. E o rei de Israel lhe respondeu: Não; porque juntou o SENHOR estes três reis para entregá-los em mãos dos moabitas.
Élisée dit au roi d’ Israël: Qu’ y a-t-il entre moi et toi? Va vers les prophètes de ton père et vers les prophètes de ta mère. Et le roi d’ Israël lui dit: Non! Car l’ Éternel a appelé ces trois rois pour les livrer entre les mains de Moab.
Elisa aber sprach zum König Israels: Was hast du mit mir zu schaffen? gehe hin zu den Propheten deines Vaters und zu den Propheten deiner Mutter! Der König Israels sprach zu ihm: Nein! denn der HERR hat diese drei Könige geladen, daß er sie in der Moabiter Hände gebe.
Maar Elisa zeide tot den koning van Israel: Wat heb ik met u te doen? Ga heen tot de profeten uws vaders, en tot de profeten uwer moeder. Doch de koning van Israel zeide tot hem: Neen, want de HEERE heeft deze drie koningen geroepen, om die in der Moabieten hand te geven.
Eliseo disse al re d’Israele: “Che ho io da far con te? Vattene ai profeti di tuo padre ed ai profeti di tua madre!” Il re d’Israele gli rispose: “No, perché l’Eterno ha chiamati insieme questi tre re per darli nelle mani di Moab”.
I rzekł Elizeusz do króla Izraelskiego: Co mnie i tobie? Idź do proroków ojca twego, i do proroków matki twej. I rzekł mu król Izraelski: Nie mów tak; bo Pan powołał tych trzech królów, aby je podał w ręce Moabowe.
И сказал Елисей царю Израильскому: что мне и тебе? пойди к пророкам отца твоего и к пророкам матери твоей. И сказал ему царь Израильский: нет, потому что Господь созвал сюда трех царей сих, чтобы предать их в руку Моава.
以利沙 對 以色列 王 說：「我 與你 何干？去 問 你父親 的先知 和 你母親 的先知吧！」以色列 王 對他 說：「不要這樣說， 耶和華 招聚 我們這 三 王，乃要交 在摩押人 的手裡。」
But Elisha said to the king of Israel, What have I to do with you? go to the prophets of your father and your mother. And the king of Israel said, No; for the Lord has got these three kings together to give them up into the hands of Moab.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · II Kings 3:13
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Elisha’s sharp retort, “What have I to do with you? Go to the prophets of your father and your mother,” is a deliberate and cutting rebuke. Adam Clarke calls it “a just, but cutting reproof.” Gill explains that Elisha refuses even to converse with an idolater, so he sarcastically sends Jehoram to the prophets of Baal and Asherah, those his father Ahab and mother Jezebel supported. The king’s response, “Nay,” followed by the acknowledgment that Yahweh has summoned the three kings to deliver them into Moab’s hand, is read as a confession of helplessness and a plea for mercy. Barnes notes that the king does not object to the rebuke but instead pleads the dire situation of all three kings. The Cambridge Bible sees the king admitting that only Yahweh can help. The consensus is that Elisha exposes Jehoram’s half-hearted reform, and the king, though still compromised, humbly turns toward the true God in his distress.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Elisha rebukes Jehoram for his idolatry by sending him to the false prophets he prefers, and the king responds by acknowledging Yahweh’s role in their crisis, seeking the prophet’s help rather than the idols’.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The nature of Elisha's rebuke | Elisha intends to expose Jehoram's idolatry and half-hearted reform, refusing to treat him as a genuine seeker of Yahweh. | Some see the rebuke as purely sarcastic and punitive (Clarke), while others see it as a deliberate strategy to produce contrition (Barnes, Jamieson-Fausset-Brown). |
| The king's response | The king acknowledges that the crisis is from Yahweh and does not insist on consulting other prophets. | Interpretations range from genuine repentance (Geneva Bible, Gill) to a pragmatic admission of helplessness without real change of heart (Matthew Henry). |
| Elisha's motive for helping | Elisha helps only because of King Jehoshaphat's presence (v.14). | There is no debate; all sources agree on this point. Some note that God's mercy extends even to the undeserving when the faithful intercede. |
Historical & Cultural Context
The setting is a military crisis. Jehoram of Israel, Jehoshaphat of Judah, and the king of Edom have formed an alliance to put down the rebellion of Mesha, king of Moab (2 Kings 3:4-5). After marching seven days through the wilderness of Edom, the army faces a catastrophic lack of water (v.9). Jehoram immediately assumes Yahweh is delivering them into Moab’s hands (v.10). Jehoshaphat, however, demands a prophet of Yahweh (v.11). Elisha is found nearby.
Jehoram is the son of Ahab and Jezebel, who famously promoted Baal worship. Though Jehoram removed the pillar of Baal (2 Kings 3:2), he still “walked in the ways of Jeroboam” and did not fully purge the land. The prophets of his father and mother were the 450 prophets of Baal and 400 prophets of Asherah that Elijah confronted (1 Kings 18:19). By telling the king to go to them, Elisha mocks the king’s past reliance on false prophecy, just as he had done earlier with Ahaziah (2 Kings 1). The king’s refusal to go (“Nay”) shows he recognizes these prophets are powerless. Instead, he appeals to Elisha, admitting that Yahweh is the one who has summoned them to this crisis. The expression “summoned these three kings” (Hebrew qara) echoes the language of divine calling; the king sees Yahweh as the agent, even in judgment.
Textual Notes
The supplied sources note no significant textual variants for this verse. The Hebrew text is stable across manuscripts. The main interpretive nuance lies in the idiomatic expression “What have I to do with you?” and the force of the king’s reply “Nay,” both of which are consistently rendered.
Reception History
Throughout church history, this verse has been used to warn against half-hearted allegiance to God. Early Jewish tradition (as reflected in the Targum and Arabic versions) expanded the king’s reply into a plea for mercy. Protestant commentators like Calvin and Matthew Henry saw in Elisha’s rebuke a model for confronting sin in high places. Wesley and Clarke emphasized the king’s confession as a step of repentance. In modern preaching, the verse is often cited to illustrate how God uses desperation to bring people to a point of decision. The story reminds readers that even a flawed return to God can be met with grace.
Preaching This Verse
Three-point outline
- The prophet’s scorn for half-hearted faith. Elisha’s rebuke is not mere anger; it exposes the emptiness of a king who claims to trust God but still consults idols. The question cuts to the heart: do we turn to God only in desperation, while ignoring Him in prosperity?
- The king’s confession in the midst of crisis. Jehoram does not defend himself or storm off. He answers “Nay” and acknowledges Yahweh’s hand. This is a step toward humility, even if imperfect. The crisis brings him where prosperity never could.
- God’s mercy beyond our mixed motives. Elisha goes on to help, but only because of Jehoshaphat. God’s grace extends even to those who come to Him with a tangled history of idolatry, when they turn at last to Him.
Five-point outline
- The context: a thirsty army and a king’s despair.
- The sharp word: “Go to your father’s prophets.”
- The unexpected response: “Nay, Yahweh has called us.”
- The deeper issue: half reform is no reform at all.
- The gracious provision: water in the desert, and victory beyond.
Illustration hooks
- Flat tire on the way to church. We often run to God only when the road gets rough, but before that we had plenty of time to prepare.
- Only one number saved in the phone. When a crisis hits, we reach for the one Person we’ve neglected for months. He still answers, but the call exposes our pattern.
Questions your congregation is asking
- Does God really hear me if I’ve ignored Him for a long time?
- How do I know whether my repentance is genuine or just a panic reaction?
- What does it mean to “partially” follow God? Is that better than nothing?
Leading a Discussion
This passage shows a king who has mixed loyalties, he wants God’s help but has been tolerating idols. His first instinct is to blame God, but when confronted by the prophet, he humbly turns. Consider how crisis exposes what we truly trust.
Discussion questions
- Why does Elisha tell the king to go to the prophets of his father and mother? What does that reveal about the king’s spiritual condition?
- The king answers “Nay” and then says Yahweh has summoned them. How does his answer change the tone of the conversation?
- Jehoram had removed the pillar of Baal but not the worship itself. In what ways do we sometimes do a “half reformation” in our own lives?
- Jehoshaphat’s presence is the reason Elisha stays (v.14). How can the faith of one person affect an entire situation?
- When you are in crisis, do you automatically turn to God, or do you first try other solutions? What does your first instinct reveal about your trust?
- How can a rebuke like Elisha’s actually be a form of love? Have you ever received a hard word that, in hindsight, was helpful?
- What does this story teach us about God’s patience with people who come to Him imperfectly?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Deuteronomy 32:37 | He will say, “Where are their gods, the rock in which they took refuge, |
| Deuteronomy 32:39 | “See now that I myself am he. There is no god with me. I kill and I make alive. I wound and I heal. There is no one who can deliver out of my hand. |
| Judges 10:14 | Go and cry to the gods which you have chosen. Let them save you in the time of your distress!” |
| Ruth 1:15 | She said, “Behold, your sister-in-law has gone back to her people and to her god. Follow your sister-in-law.” |
| I Kings 18:19 | Now therefore send, and gather to me all Israel to Mount Carmel, and four hundred fifty of the prophets of Baal, and four hundred of the prophets of the Asherah, who eat at Jezebel’s table.” |
| I Kings 22:6 | Then the king of Israel gathered the prophets together, about four hundred men, and said to them, “Should I go against Ramoth Gilead to battle, or should I refrain?” They said, “Go up; for the Lord will deliver it into the hand of the king.” |
| I Kings 22:10 | Now the king of Israel and Jehoshaphat the king of Judah were sitting each on his throne, arrayed in their robes, in an open place at the entrance of the gate of Samaria; and all the prophets were prophesying before them. |
| I Kings 22:11 | Zedekiah the son of Chenaanah made himself horns of iron, and said, “Yahweh says, ‘With these you will push the Syrians, until they are consumed.’” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
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What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that the original Hebrew gives a sharp, just reproof, but the Chaldee and Arabic paraphrases soften it by adding a plea for mercy. He observes that only these versions include that intercessory addition, which is absent from the original text.
Barnes' Notes on the Bible Protestant 1832
Barnes observes that Jehoram's humility in seeking Elisha does not spare him from rebuke, since his reformation was only half-hearted. Jehoram deflects the reproach by insisting that the Lord is about to hand them over to Moab, implying that his dire predicament, not his own compromise, is the real issue.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator notes that Jehoram removed the outward pillar of Baal but did not abolish the worship itself, a half-measure Elisha saw as fainthearted. For the prophet, Jehoram remained a sharer in Ahab and Jezebel's ways, and the king's own admission that only Jehovah could help implied his earlier command to depart was hollow.
Geneva Bible Notes Reformed 1599
And Elisha sayde vnto the King of Israel, What haue I to doe with thee? get thee to the prophets of thy father and to the prophets of thy mother. And the King of Israel saide vnto him, Nay: for the Lord hath called these three Kings, to giue them into the hande of Moab.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that King Joram's reply "nay" is a desperate refusal to turn to Baal's prophets. The king acknowledges the affliction comes from the Lord alone and pleads for mercy, hoping God will spare them because the other two kings with him are innocent of idolatry.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB highlights Elisha's deliberately harsh and sarcastic response to the king of Israel, telling him to consult Baal. The prophet only relents because of the distressed king's humble confession and out of respect for Jehoshaphat, the Lord's faithful servant.
Lange's Commentary Reformed 1857
Lange emphasizes that Elisha called for harp music not as ritual but as a genuine spiritual practice to quiet his soul and receive revelation. He insists the water and the Moabites’ deception were natural events, yet still genuine miracles of God’s providential care and guidance.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights Elisha's sharp distinction between the wicked king Jehoram and the godly Jehoshaphat. Elisha would not even look at Israel's king, yet he ministers to the alliance solely out of respect for Judah's king. God's favor comes for the sake of the righteous, not the undeserving.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley interprets the sharp reply as Elijah's complete refusal to debate with Ahab. He takes the command "Get thee" as a sarcastic dismissal, telling Ahab to go to the calf idols and Baals he and his family worship, and let those gods help him in his distress now.